Shadowing Practice: Do we need to eat meat? | DW Documentary - Learn English Speaking with Video
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Actually, we really didn't want a dog.
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We just wanted to take a look, just a quick look.
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Tessie was the smallest and the youngest and the weakest too.
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And the breeder said, yes, this little one's always losing out.
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Then he put her in my arms and she stopped crying.
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Of course, my heart melted on the spot.
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When Tessie joined the Neumeiers, she was only a few weeks old.
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Weeks turned into months and months into years.
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She grew up with the two children and discovered the world.
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On special occasions, she wore a bow tie, but no trousers.
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She went on holiday to the seaside, but never warmed to the water.
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At night, she slept at the foot of the marital bed, and in the morning she sat at the breakfast table.
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Over the years, the family photo albums filled up with happy memories.
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The children grew up, and Tessie grew old.
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Hey, little dreamer, where are you?
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On Tessie's 14th birthday, Mrs. Neumeyer saw something was wrong with her.
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Then the vet said, it's breast cancer.
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And you're speechless at first.
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Let's register.
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Tessie needed an immediate operation.
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You sense it, don't you?
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Tessie, hang in there.
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Every day in the veterinary hospital, Chief Veterinarian Rüdiger and his team fight for the lives of animals.
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When you get a case where you give it your all, try everything and the animal ends up surviving, it's just a great feeling.
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Countless lives have been saved in these rooms, but some have had to be terminated.
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In the drawer there we have a big pack of Kleenex, and sometimes we need it ourselves.
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The pets we share our homes with are our best friends and family members.
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Each one is uniquely special, and we do anything to keep them happy.
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We don't see this uniqueness in the animals we eat.
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In the supermarket, we think of the meal they will make, not the individuals they once were.
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We are champions of suppression.
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How do we do it so well?
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Imagine that you're eating a hamburger.
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And as you're biting into this juicy burger, your dining companion says to you, actually, that hamburger is not made from cows.
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It's made from golden retrievers.
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Chances are, what you just thought of as food, you now think of as a dead animal.
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What you just felt was delicious, you now feel is disgusting.
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And chances are, rather than continuing to eat the hamburger, you want to throw it away.
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This is because carnism has not conditioned you to think of golden retrievers or dogs as edible.
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Carnism is the term proposed by American psychologist Melanie Joy to describe our contradictory relationship with animals.
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We tend to assume that only vegans and vegetarians follow a belief system.
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But the only reason we may learn to eat pigs but not dogs, for example, is because we do follow a belief system when it comes to eating animals.
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When eating animals is not a necessity for survival, which is true for many people in the world today,
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people who cannot make their choices freely, who are economically disadvantaged, for example, can't make their choices freely but many people in the world today can make their choices freely.
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When eating animals is not a necessity for survival, then it's a choice, and choices.. always stem from beliefs.
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What we view as the truth is actually largely belief.
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We believe what we read in our textbooks.
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That doctors know how our bodies work.
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And that physicists can explain why the moon doesn't fall from the sky.
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But we've also learned such things as boys don't wear skirts.
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women can't be astronauts, and that pigs are for eating.
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We often accept uncritically what society and our parents teach us.
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The older we get, the fewer naive questions we ask, and the more entrenched our views can become.
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It started when I was a child, actually.
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Like many people, I'm from the United States.
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I grew up with a dog who I loved, like a family member.
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And I also grew up eating meat, eggs, and dairy.
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And I was always a person who cared about animals, like most people.
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Yet I never thought about how strange it was
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that I could pet my dog with one hand while I ate a pork chop with the other.
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You know, a pork chop that had once been an animal who was at least as intelligent and sentient as my dog.
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I just, I didn't make the connection between the meat on my plate and the animal it once was.
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What happened was that in 1989, when I was 23 years old,
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I ate a contaminated hamburger and I ended up on intravenous antibiotics in the hospital.
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I was really, really sick.
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And after that experience, I stopped eating meat just because I had been so sick that I was really disgusted by meat.
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So to my knowledge, there wasn't any real ethical driver of that decision.
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So basically, she became a vegetarian by accident.
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But her new habits allowed her to open her eyes to the dark side of the meat industry
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and to our own psychology.
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What shocked me perhaps even more than what I was learning about animal agriculture was
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that nobody I talked to about what I was learning was willing to hear what I had to say.
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They would say things like, don't tell me that you'll ruin my meal.
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Or they would call me a crazy, vegan, hippie propagandist.
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And these were my friends and family.
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These were people who were, you know, cared about animals.
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They were people who certainly cared about justice, social justice.
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They were people who were rational and compassionate, you know, just like myself.
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Um, and so I became very curious as to why people just stop thinking
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and feeling when it came to this issue of eating animals.
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And this led me to do my doctoral dissertation on the psychology of eating animals.
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My question wasn't really why people shouldn't eat animals.
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My question was why do people eat animals?
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This is where her research led her.
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She wanted to understand the logic of the slaughter industry and the thinking of the people who work there.
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People like Geralt Otto.
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That's a great question.
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Do I love animals?
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To me, an animal welfare officer in a slaughterhouse.
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I like working with animals, so yes, I have an affinity for them.
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The Goldschmaus slaughterhouse is one of Germany's ten largest pig slaughterhouses.
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We have hundreds of employees, and we slaughter around 35 ,000 animals here weekly.
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The last hours in the lives of these hogs follow a clear, sober script.
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The procedure here is for the animals to be unloaded via two ramps.
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You can see them here on the left.
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When they arrive at the slaughterhouse, the pigs weigh around 120 kilograms and are about six months old.
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We have space for 900 animals animals.
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That number is more than double the hourly slaughter capacity, so the animals actually have an hour to an hour and a half rest period.
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That's important for the quality of the meat.
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Stress has a negative effect on quality, and of course we want to deliver the best product." The pace at
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which the pigs are killed is set by the assembly line in the neighboring meat -processing plant.
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We anesthetize the animals with CO2 at a concentration of 92%.
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It's a common procedure.
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The animals are transported in a lift, a patanoster with five gondolas.
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The pig in the gondola goes.. down into the CO2 atmosphere and is stunned.
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The controversial thing about the CO2 stunning is the animal's defense reaction.
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CO2, or carbonic acid, irritates the mucous membranes and the pig has difficulty breathing.
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Footage taken by animal rights activists at another slaughterhouse shows how pigs suffer in a CO2 -stunning plant.
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The rising CO2 content in the blood produces a feeling of suffocation.
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That's why research is being done on other procedures,
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but so far no practical alternative So the pigs will continue to be subjected to this procedure.
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1 .7 million animals per year in this plant alone.
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Afterwards, they have a maximum of 70 seconds to live.
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Their throats are then cut and they bleed out.
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The living creatures have turned into carcasses.
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We've learned to believe that a pig is a pig and all pigs are the same.
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Carnism teaches us to think of farmed animals as abstractions,
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as lacking any individuality or personality of their own.
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Yes, we can.
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It's okay to eat animals.
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Of course, we have to do it responsibly.
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But then I believe it's acceptable to eat animals because of their high nutritional value.
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We think of them as abstractions, and this makes it easier for us to support violence against them.
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I think that everyone can and should be allowed to eat what they want.
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It's a myth.
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This is the belief in a hierarchy of moral worth, that certain individuals or groups are more worthy of moral consideration,
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of being treated with respect, than others.
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Of course, it's always difficult when the meat -eater gets lectured on what they should be doing.
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Carnism is what's called a dominant belief system or ideology.
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It is so widespread that its tenets, its teachings, are invisible.
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They're woven through the very fabric of society.
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They're embraced and maintained by all major social institutions, from the family to the state.
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When you're born into a dominant belief system, you internalize it.
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We learn to look at the world through the lens of carnism.
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In her interviews with meat producers and meat eaters, the same patterns emerge over and over again, says Melanie Joy.
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The way that we learn to justify eating animals is by learning to believe
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that the myths of eating animals are the facts of eating animals.
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And there's a wide mythology surrounding carnism,
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but all of these carnistic myths fall under what I refer to as the three ends of justification.
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Eating animals is normal, natural and necessary.
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But isn't that exactly how it is?
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Take natural for a start.
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Aren't we humans carnivorous by nature?
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From a purely biological viewpoint, humans are omnivores.
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Historian Ilya Steffelbauer is researching the cultural history of meat.
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But for the majority of our existence, we were primarily meat -eaters.
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He has traced today's social issue back to the beginnings of humankind.
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You can see it most clearly in our digestive tract, the construction of our intestines.
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Unlike gorillas and chimpanzees, we're not really good at breaking down plant food with a low energy content, such as leaves and the like.
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Our intestines' construction is tailored more to breaking down food that's already been pre -digested in some way.
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This could be due to the use of fire, but it's even better at directly breaking down proteins and high -fat food.
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Our ancestors probably had a similar diet to chimpanzees, consisting mainly of fruit, tubers and leaves.
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But more than two million years ago, the savannah spread across Africa, and our ancestors left the forest.
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Soon after, they lost their fur, and the naked apes evolved the astonishing ability to sweat more than any other animal.
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According to the endurance -running hypothesis, sweating and nakedness are the result of our early desire for meat.
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Imagine you are a large mammal in Africa.
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It's very hot, it's very dry, there are very few water holes.
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Your diet consists of grass and such like.
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You have to eat constantly in order to consume enough grass for your energy needs.
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Combine that with the water you need to survive in the savannah, and you've no time to spare.
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That's the life of the big mammal.
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And they overheat very quickly too.
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But now these small mammals arrive on the scene, peculiar little monkeys, very energy efficient.
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They don't overheat quickly, and what's more, they've come up with the idea that they don't have to depend on certain waterholes, but instead they carry their water around with them.
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And all they have to do is to make sure that you, as a large, easily overheated mammal, don't get to rest.
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They prevent you from drinking, from resting and from cooling down.
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In a very short time, you die of dehydration.
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So all our proto -human ancestors needed to do was to be incredibly annoying.
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In the mid -20th century, researchers began to look closely at the few remaining hunter -gatherer societies.
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Such as the Kong, here in the Kalahari Desert in southern Africa.
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Although they no longer live in the Stone Age, just like the people back then, they eat what nature has to offer.
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They don't plant anything or keep substantial reserves, but trust with each new day that they will find enough to eat.
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Anthropologists observe the same phenomena across the world.
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All these societies eat animals, sometimes covering up to 90 % of their energy needs with meat.
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The food that was so important in the later diet of our sedentary farming era, all these carbohydrate -rich grains and tubers,
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from wheat to potatoes if you like, they are virtually absent from the natural diet of these people.
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For more than a million years, the diet of our ancestors remained largely unchanged.
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Even when Homo sapiens emerged and spread across the continents, the world remained firmly in the hands of the hunter -gatherers, until around 14 ,000 years ago,
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when a development in the Middle East changed everything, people became sedentary.
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And then something very peculiar happened.
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As long as they were nomadic, they could only carry a limited number of infants on their journeys
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and a limited number of old people who were no longer fully mobile.
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Well, practically all hunter -gatherer societies have mechanisms for keeping these ratios in functioning proportions, on the one hand by controlling their reproduction,
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so not having more children than they can provide for, and in some cases by abandoning the elderly if they became an unmanageable burden.
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When humans became sedentary, this wasn't necessary.
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They no longer had a child once every four years, but once every two years.
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And anyone who has paid attention in Matz knows what that means.
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In a very short time, the population started to grow exponentially.
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To feed the rapidly growing population, people started farming.
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For the first time, they no longer just took from the environment what they happened to find, but intentionally grew their own food.
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These people developed an incredible arsenal of agricultural technologies.
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They domesticated all kinds of animals and plants, and they also started developing these plants.
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They selectively bred crops and livestock, and they spread.
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Crop farmers had an average dispersal rate of about 20 kilometers per generation.
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So if you take a settlement of farmers, you'll find the next generation establish their own settlement about a day's walk away, at a distance of about 20 to 30 kilometers.
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And if you trace this over the millennia, you have an accurate picture of the advance of farming.
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During the Neolithic Revolution, people's diet also changed radically.
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In a relatively short time, the 40, 50, 60 percent of meat eaten in the hunter -gatherer diet dropped
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to 10 -15 percent of animal products consumed in the sedentary diet, if the farmers were lucky.
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And even at an early stage, a very large population of the U .S.
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The proportion of this wasn't meat, but animal by -products, eggs and milk.
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The historian Ilya Steffenbauer has traced the status of meat from antiquity through the Middle Ages to modern times.
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Meat remained throughout a rare but integral part of the diet, and at most times was cherished as a precious substance.
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The poor ate bread, animals were sacrificed to the gods.
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And that remained the case until the end of the 19th century, until the 20th century in many regions.
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Here in Central Europe, in the German -speaking countries, it was quite the status quo till after the Second World War.
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What do people live on then?
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Mainly from their daily bread, so from carbohydrates of some kind.
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Bread, noodles in the south, potatoes, dumplings, whatever it's always some kind of carbohydrate.
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Anything else is extra.
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Meat and vegetables made up a very small portion of the diet.
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And that's why we're so greedy for meat.
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It's not just our species history that makes us crave more meat.
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In this long period of scarcity, meat became prestigious." to a prestige food.
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150 years ago, the railroad spread across the United States, and the common diet was revolutionized once again.
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Trains transported animals cheaply from the southern states to the hungry cities, and beef became a food for the masses.
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The first modern slaughterhouse was built in Chicago.
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We all know the story of Henry Ford and his automobile assembly line.
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Henry Ford actually copied the assembly line principle from the slaughterhouses.
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The first industrial production with a conveyor belt was not for putting a car together, but for taking a cow apart.
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After the two world wars, what we now call the Western pattern diet, became more established in industrialized nations.
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The post -war economic boom led to an explosion in European meat consumption.
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And the problem that soon became apparent is
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that we didn't compensate for this massive increase in meat consumption by adopting the rest of the hunter -gatherer diet.
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Suddenly, we're eating much more meat, but we're still eating as many carbohydrates as before, just not enough vegetables.
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And, well, we all know how that ends.
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A look at the history of human evolution shows
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that our living conditions determine our diet at least as much as our genes.
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So how carnivorous are we?
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The answer depends on how deeply we look into the past.
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eating meat can be considered natural, but is it necessary?
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And do we, like lions, have no choice?
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What's your name?
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Carina with a C.
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Okay.
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Nico Rittenau is a nutritionist, best -selling author and ardent vegan.
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His books call for a fundamental change in our eating habits.
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The current Western pattern diet is a disaster.
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It provides too much of what is harmful in excess, and too little of the essential nutrients we need to survive.
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We are overeating but undernourished.
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But it's also not true that meat per se is unhealthy, as the media sometimes suggests.
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Even if I'm personally vegan, I'm primarily a nutritionist, and the data does not show that all meat consumption isn't healthy.
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Meat and other animal products are nutrient -rich foods when produced properly.
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But Nico Retenau believes that we're no longer dependent on these nutrient -rich foods today.
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In his cooking shows and lectures, he debunks common misconceptions.
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Animal products don't monopolize certain nutrients.
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We don't need meat, but the minerals in meat.
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We don't need milk and dairy products, but the calcium and other nutrients from cheese and milk.
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We don't need fish, but omega -3.
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We don't need eggs, we need protein and choline.
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We don't need animal products, we need the nutrients that are in the animal products." But the fact is,
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throughout the history of our species, we have always eaten meat.
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And most of us still find meat simply delicious.
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Isn't that our body's way of telling us something?
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Yes, no. It would be nice if nutritional deficiencies could be corrected by following our instincts.
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So if we developed a preference for certain foods, it would be a sign we needed a couple of vitamins or minerals.
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But in reality we are actually victims of our own preferences because although they're evolutionary and made sense in the past, they don't work in today's conditions.
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We have a natural preference for salt, because salt, sodium, was rare in our ancestral diet.
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But then we discovered table salt and put it in all our food for preservation and flavor enhancement.
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So today it's excessive.
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Our preference for salt, however, is strong as ever, and there's no stopping us when it comes to well -salted junk food and fast food.
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We have an innate preference for sweet foods too, because in nature sweet -tasting ripe fruit is a good source of carbohydrates.
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And our brain is carbohydrate -hungry.
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But nowadays, this preference for quick -fix carbohydrates, for sweet tastes, is often our undoing.
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And we eat far too much sweet food, because sugar is a cheap commodity that can be added to everything.
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The same goes for other taste preferences we have.
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So when people say we should eat more intuitively, I would say no, we should resist.
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We should use our brains and not trust our good feelings so much.
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In fact, today we have access to several alternative sources for the nutrients available in animal products.
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You can find protein, for instance in soybeans, iron in lentils, calcium in spinach.
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The most critical nutrient is vitamin B12.
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It's essential to the maintenance of our nervous system.
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A deficiency can lead to incurable damage.
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B12 is found mainly in animal products, but animals don't produce it themselves.
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It's a waste product of bacteria.
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Ruminants, like cows and sheep, have these bacteria working for them in their largest stomach, or rumen.
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In monkeys and apes, like us for example, B12 is produced in small quantities in the colon.
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But because it can only be absorbed in the small intestine, the body has no access to it.
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Gorillas have a pragmatic solution.
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They eat their own feces from time to time.
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But if that's not for you, and you wish to completely avoid animal products, you'll have to take B12 in tablet form.
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This issue, taking B12 as a food supplement, is often presented as an obstacle or a counter -argument to veganism.
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But it's misleading.
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For one, those on a Western -pattern diet are already supplementing.
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First of all, through iodine prophylaxis, We enrich our salt with iodine, because otherwise we wouldn't consume enough iodine.
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And then in classical animal husbandry, animal feed is enriched with a whole range of vital substances.
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The pigs, cows and chickens are supplied with all the extra minerals and vitamins they need for optimal growth.
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Our argument is that we should simply remove the middle fish, cow or pig from the equation.
289
Your camera running, Urs?
290
Go ahead.
291
In his YouTube videos, Nico Rittenau explains how this can work with our own diets.
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Ultimately, he says a healthy life does not depend on whether we eat animals.
293
What's important is the answer to two general questions.
294
Number one, what nutrients are essential for the survival of the human body?
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And where can I get them?
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And on the other hand, while I'm procuring these essential nutrients,
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I can ensure that those substances which are bad for my health when excessive are simply not excessively supplied.
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And if I can ensure these two things, I have an array of dietary options.
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Vegan, vegetarian, western pattern diet, high carb, low carb, Atkins, ketogenic, whatever.
300
This is pigeonholing, of course.
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But all these options can cover our nutrient requirements correctly.
302
Historically, we've been dependent on animal products for a very long time and in parts of the world we still are.
303
But today in the global north we can eat healthily without animal products.
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Eating meat is not a necessity.
305
This leaves the third N – normal.
306
I'm already in the seventh generation.
307
The farm has been in family hands since 1855.
308
Florian Boucherie keeps ducks and geese on his farm in Perigord.
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How normal you find what he does with them probably depends on where you are watching this program from, because Florian Boucherie is a proud producer of duck liver pâté.
310
As you can see, the neck pouch is filled right down to the bottom so in rearing.
311
It's of the utmost importance to prepare the animal well.
312
If the animal is well prepared, you risk nothing in the process.
313
So the pouch is full.
314
It's very stretchy, very elastic.
315
It's been banned in almost all European countries, including Germany.
316
In France, however, foie gras is part of the national heritage.
317
You can give points in different categories — for presentation, warmth, originality.
318
At the foie gras challenge in Paris, culinary talents from all over the country present their creations in front of a renowned jury.
319
My kitchen is a kitchen of memories.
320
It's inspired by my father.
321
Every Christmas he'd serve a dish known as foie gras with apple.
322
Although the tradition is increasingly criticized here too, people of all generations associate foie gras with the smell of childhood and the cozy Christmas feeling.
323
In meat -eating cultures around the world, people learn to classify a small handful of animals as edible
324
and all the rest they classify as inedible and often disgusting to consume.
325
And people around the world tend to view their own choices of
326
which animals to consume or which animals are edible as rational
327
and the choices of other cultures as irrational and often even offensive and disgusting.
328
What we consider normal always depends on what culture we grow up in
329
and at what time many things we reject today were once normal
330
so normality alone is not a useful value
331
when a behavior is no longer seen as a necessity then it becomes a choice
332
and once a behavior becomes a choice rather than a necessity it takes on an ethical dimension
333
that it didn't have in quite the same way before
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So our typical answers to the question of why we eat
335
meat serve for the most part to deflect another uncomfortable question – is it morally right to eat animals?
הורד אפליקציה
כל מה שאתה צריך כדי לדבר בשטף
הגיית AIציון לכל משפט
תרגול IPAשלוט בכל צליל
אוצר מיליםבנה את מאגר המילים שלך
משחק אוצר מיליםלמד תוך כדי משחק
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British AccentDaily ConversationUniversity StudentsWorking Adults
B22
16 משפטים
English in a Minute: Dog Eat Dog
American AccentBusiness EnglishDaily ConversationUniversity Students
אוצר מילים והערות הגייה לשיעור הזה
שיעור הדיבור הזה ברמה C1 מבוסס על הסרטון “Do we need to eat meat?”. המילים שחוזרות הכי הרבה: animal, meat, diet, eating, eat. בסרטון הזה יש 335 משפטים ו-4267 מילים לתרגול Shadowing. הדיבור נמשך 31:35. הדובר שומר על קצב יציב של כ-135 מילים בדקה, קצב נוח לתרגול Shadowing. רק 80% מהמילים נמצאות בין 3,000 המילים הנפוצות ביותר באנגלית, כך שאוצר המילים מאתגר.
אוצר מילים מרכזי בסרטון הזה
15 המילים המתקדמות ביותר בסרטון, עם ההגייה והמשמעות שלהן:
| מילה | הגייה | משמעות |
|---|---|---|
| necessity שם עצם | /nɪˈsɛsəti/ | צורך \ צֹרֶךְ |
| hamburger שם עצם | /ˈhæmˌbɜɹ.ɡɚ/ | הַמְבּוּרְגֶּר |
| consume פועל | /kənˈsum/ | צרך |
| vegan שם עצם | /ˈviːɡən/ | טִבְעוֹנִי |
| iodine שם עצם | /ˈaɪ.əˌdaɪn | יוד |
| mammal שם עצם | /ˈmæməl/ | יוֹנֵק |
| edible שם תואר | /ˈɛdəbəl/ | אכיל |
| slaughter שם עצם | /ˈslɔːtə/ | שְׁחִיטָה |
| mineral שם עצם | /ˈmɪn.ə.ɹəl/ | מִינֶרָל, מַחְצָב |
| abstraction שם עצם | /æbˈstɹæk.ʃn̩/ | הפשטה |
| bacterium שם עצם | /bækˈtɪəɹ.ɪəm/ | חַיְדַּק \ חידק |
| chimpanzee שם עצם | /t͡ʃɪmˈpæn.zi/ | שימפנזה |
| intestine שם עצם | /ɪnˈtɛs.tɪn/ | מְעִי |
| gorilla שם עצם | /ɡəˈɹɪl.ə/ | גּוֹרִילָה |
| vegetarian שם עצם | /vɛ.d͡ʒɪˈtɛ.ɹi.ən/ | צמחוני |
Phrasal verbs שתשמעו
| מילה | משמעות |
|---|---|
| grow up פועל | גָּדַל |
משפטים שכדאי לחזור עליהם
משפטים קצרים ושלמים מהסרטון שאפשר להשתמש בהם בשיחה יומיומית:
- Hey, little dreamer, where are you?
- You sense it, don't you?
- How do we do it so well?
- Aren't we humans carnivorous by nature?
- Isn't that our body's way of telling us something?
דקדוק בסרטון הזה
המבנים שהדובר משתמש בהם הכי הרבה, עם המילים המדויקות מהסרטון:
| מבנה | בסרטון |
|---|---|
| הווה מושלם (Present perfect) have/has + past participle — פעולה שקרתה בעבר ועדיין יש לה חשיבות או השפעה עכשיו | have been saved · has not conditioned · we've also learned |
| סביל (Passive voice) be + past participle — הדגש הוא על מה שקורה, לא על מי שעושה את הפעולה | have been saved · is not made · are economically disadvantaged |
| משפטי זיקה (Relative clauses) who / which + clause — מידע נוסף על אדם או דבר | survival, which is · people who cannot · person who cared |
הגייה ששווה לשים לב אליה
הדובר משתמש ב-59 קיצורים וצורות מקוצרות, כמו don't, I'm, we're. אמרו אותם בצורה הקצרה, כפי שאתם שומעים אותם.
- הצלילים של “th”: ethical /ˈɛθɪkəl/, myth /mɪθ/
- הצלילים של “sh” ו-“zh”: abstraction /æbˈstɹæk.ʃn̩/, nutritionist /njuːˈtɹɪʃ.ənɪst/, nutritional /njuːˈtɹɪʃ.ə.nəl/, rational /ˈɹæʃ(ə)nəl/
- מילים ארוכות — שימו לב להטעמה: carbohydrate /kɑɹboʊˈhaɪdɹeɪt/, necessity /nɪˈsɛsəti/, sedentary /ˈsɛd.ən.tɛɹ.i/, carnivorous /kɑːˈnɪv.ə.ɹəs/, nutritionist /njuːˈtɹɪʃ.ənɪst/
צלילים שדוברי עברית מתקשים בהם:
- /æ/ — פתוח יותר מה-“אֶ” העברית, לא כמו “a” ב-“cup”: ancestor /ˈæn.sɛs.tɚ/, hamburger /ˈhæmˌbɜɹ.ɡɚ/, mammal /ˈmæməl/, abstraction /æbˈstɹæk.ʃn̩/, bacterium /bækˈtɪəɹ.ɪəm/
- /r/ — הלשון לא נוגעת בשום מקום, לא ה-“ר” הגרונית: nutrient /ˈnuː.tɹi.ənt/, carbohydrate /kɑɹboʊˈhaɪdɹeɪt/, slaughterhouse /ˈsloː.tə(ɹ).haʊs/, hamburger /ˈhæmˌbɜɹ.ɡɚ/, sedentary /ˈsɛd.ən.tɛɹ.i/
- עיצור קולי בסוף מילה — /b/, /d/, /g/, /z/, /v/ בלי להפוך אותם לאטומים: surround /səˈɹaʊnd/, emerge /ɪˈmɝd͡ʒ/
איך לתרגל עם הסרטון הזה
- הקשיבו לכל הסרטון פעם אחת בלי לדבר, ורשמו את המילים שאתם לא מכירים.
- תרגלו Shadowing משפט אחר משפט במהירות רגילה, וחזרו על כל משפט עד שהקצב שלכם תואם את הדובר.
- הקליטו את עצמכם והשוו למקור, תוך תשומת לב למילים כמו necessity, hamburger, consume.
מהי טכניקת השאדואינג?
שאדואינג היא טכניקת למידת שפה מבוססת מדע שפותחה במקור להכשרת מתורגמנים מקצועיים ופופולרית על ידי הפוליגלוט ד"ר אלכסנדר ארגואלס. השיטה פשוטה אך עוצמתית: אתה מקשיב לאודיו באנגלית ילידית וחוזר עליו בקול רם מיד — כמו צל העוקב אחרי הדובר עם עיכוב של 1–2 שניות בלבד. בניגוד להאזנה פסיבית או תרגילי דקדוק, שאדואינג מכריח את המוח והשרירים בפה לעבד ולשחזר דפוסי דיבור אמיתיים בו זמנית. מחקרים מראים שזה משפר משמעותית את דיוק ההגייה, האינטונציה, הקצב, הדיבור המחובר, הבנת השמיעה ושטף הדיבור — מה שהופך אותו לאחת השיטות היעילות ביותר להכנה לIELTS Speaking ולתקשורת באנגלית בעולם האמיתי.